ki te ahi, ka kohua. Ka maoka, ka mauria mai ki te aroaro o Tane. Ka kiia mai e te tuakana kia kai. Ka kiia atu e tera, e Tane: ‘E kore au e kai. Titiro rawa ahau, e wetea ana mai i roto i tou upoko. Ma wai hoki te kai, i kai ai i nga kutu o tou upoko.’ Na reira i mataku a Tane, ki te tuakana. Te kiinga atu a Tane ki a Rehua: ‘E kore ranei e haere i au.’ Kiia mai e Rehua: ‘E haere i a koe. Ka hua te rakau, na, rere atu te manu, ka tau ki reira kai ai.’ ‘Me aha! Ki te mea ka tangi te hau, ka maroke te kaki o te manu, ka tae ki te wai: me ta ki te kaha.’ Ka tae atu a Tane ki te kainga o Nukuroa raua ko Tamatea-kaiwhakapua. Ko nga wahine anake i rokohina atu; ko nga tane kua riro ki te whai kiore. Tokorua nga wahine. Kotahi te wahine i noho, kotahi te wahine i whakapekapeka. Na ka mea kai ma Tane; he kiore te kai. Kahore ia i kai. Kiia atu e ia: ‘Ko te kai tenei a o korua nei tane?’ Ka ki mai nga wahine: ‘Ae.’ Ka kiia atu e Tane: ‘Me waiho tenei kai ma a korua ariki, ma Te Tupuao raua ko Hinekitaharangi.—Na ka kiia atu e Tane, kia haere raua ki a raua tane. A, ka haere aua wahine. Rokohina atu e noho ana nga tane. Na ka korero atu: ‘Kua noho maua ki te tane. Ko tenei toku hoa i whakapekapeka, ko au ia i anga atu.’ Ka ki mai te tane nahana te wahine i whakapekapeka: ‘He aha koe i whakapekapeka, te tahuri atu?’ A ka kiia mai e nga tane: ‘Haere ki to korua manuwhiri, apopo maua whana atu.’ Na te ata haere mai nga tane ki te kainga, ka homai i te mataahi ki a Tane. Kahore a Tane kia hiahia atu ki taua mataahi—he mea kiore e kai ana i nga tutae, e ketu ana i a raua paruparu. Kahore kia kainga e Tane; i mataku i reira; na te tangata i mua. Na ka hoki mai a Tane, ka tae mai ki te kainga o tona hakui. Na, kahore tana wahine i reira. I runga ano i te kainga o Rehua a Tane, ka ui atu a Hineatauira ki tona hungoi, ki a Papatuanuku: ‘Kei whea toku nei tane?’ Kiia mai e te hungoi: ‘E, ko tou tane! Ko tou hakoro ra pea.’ Katahi ka rongo a Hineatauira he tamahine ia na Tane, ka mate i te whakama. Ka poroporoaki ki tona hungoi, kiia, kia noho a Tane i te ao, hei whakatupu i a raua nei hua; ka haere tera ki te po, hei kukume i a raua nei hua. Na, ka hoki mai a Tane ka ui atu ki a Papatuanuku: ‘Kei whea toku nei wahine?’ Ki mai te hakui: ‘Kahore ia wahine mahau. Kua riro ia, kua heke. Kiia iho koe, kia noho i te ao hei whakatupu i a korua hua.’ Ka haere a Tane ki te whai atu i tana cooked. But Tane did not eat of them, because it is against the tapu religion for an inferior to eat anything that has been in contact with the body of a superior, and Rehua is called Tane's tuakana, which means either an elder brother, or a descendant from an elder branch of the house. Then Tane asked: ‘Cannot I catch some birds?’ ‘Yes,’ answered Rehua, ‘when the trees bear fruit and the birds feed on it; when the wind blows and their throats get dry, and they fly to the water to drink, then snare them.’ (There is more of the tale of this sort, as when Tane went to another place in that region, where people lived on rats and were out rat-catching; but I can see no meaning in it. In Sir George Grey's collection, this sort of tale is attributed to a visit of Rupe to Rehua. Now Rupe is a different person from Tane, and belong to a later period. Also this catching and cooking of birds and rats seems to indicate a later period than that of the gods. But the following is more godlike again:—) While Tane was absent, Hineatauira asked her mother-in-law (the Earth): ‘Where is my husband?’ ‘What!’ replied Papatuanuku, ‘thy husband! he is thy father.’ When she heard this she felt so much ashamed that she took leave of her mother-in-law, and went away to the world of night below. When Tane came home again from his journey to the heavens, he asked his mother: ‘Where is my wife?’ ‘Thou hast no wife any more,’ was the reply; ‘she is gone to the Po (world of night).’ Then Tane also went down to the nether world, to bring her up again, if possible. There he wandered about for a
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